every temptation. Public fpirit, without this principle, is but another name for private convenience and intereft. Without this principle, who would forego advantageous worldly profpects, and fuffer, as Mofes, for his people? He refufed the honors and treasures of a court, and engaged in the cause of an oppreffed people, because he had refpect to the recompence of reward. The confiderations of an omniscient Judge and a future reckoning are fufficient, and thefe alone are fufficient, to ftand the shock of temptation. Thefe confiderations influence to every part of duty, and have the fame influence in all times and fituations.

Of what importance then is religious principle with reference to fociety and this world? Where there is reason to suppose that this hath commanding influence, we have all the affurance which we can defire, that thofe we are connected with will, according to their best knowledge and ability, fulfil the duties incumbent on them. We may place all that confidence in them, which can reafonably be placed in fallible, imperfect mortals. But where there is little or no reason to believe that religious principle hath influence, there can be no fecurity that they will not break over every engagement in a time of temptation. The fear of God teacheth how to be abafed and exalted, how to abound and fuffer need--to pass through honor and difhonor, accounting it a small thing to be judged of man's judg

ment.

Secondly, this principle is of the highest importance, as the peace of our minds depends on the exercise and confcioufnefs of it. Till we find this way of peace, in vain do we enquire, "Who will fhew us any good?" Is there peace to any who are in the bond of iniquity? And is not this the ftate of all who refuse the gofpel offers? Hath God revealed any way of deliverance from the guilt and dominion of fin, except through the redemption in Jefus Chrift? They who are juftified by faith, and they only, have peace with God. None are

thus juftified, but those in whofe hearts Chrift reignswho, whatsoever they do, do it heartily, and in the name of the Lord Jefus. He tries the reins and hearts. Peace is his gift-his most ineftimable legacy to his difciples. He knoweth them that are his, and manifefteth himself to them fo as he doth not to the world. All others, with the demoniac, walk through dry pla ces, feeking reft, but find none. Ye who would have peace of conscience, commit the keeping of your fouls to Chrift. If in him you have peace, why fhould you fear the men or things of the world? Enjoying this peace, though forrowful, you will always rejoice; and having nothing, yet poffefs all things.

Laftly, that there is another life, and that our ftate hereafter will be the confequence of the character formed here, are obvious dictates of reafon and revelation. Is it then of fmall importance what our inward principles and affections are? At the judgment day every work, and every fecret thing, will be tried, and the counfels of all hearts difclofed. It will be enquired what we have done, or left undone, and why. Where will the hypocrite then appear? where the openly vicious and impious? where the contemptuous infidel? The Lord cometh, who knoweth the intents and thoughts of all hearts. It concerns us fo to act, that he may confefs us on that day. To have ftood fair with the world will then be of no avail, if the Judge and our own hearts know, that we reft in the form of godlinefs.

The force of this principle cannot be impaired by any poffible alteration of circumftances. Having an impartial refpect to the whole law of love, and to every point, it reftrains from all violations, and excites to the faithful cultivation of the affections, and performance of the duties, of every relation, public or private, natural or civil. The high and low, fuperiors and inferiors, perfons in all relations and circumstances, are alike obliged to cultivate the fear of the Lord, as they

would fill up their place in life. In the treatment of their kindred, friends, neighbors, fellow-citizens and fellow men,all are obliged fo to demean themselves as to be approved of God. Difference of fituation, a time of trial, alters the difpofitions and views of fuch as fear not God, fo that they facrifice honor, gratitude, patriotifm, friendship, and the nearest ties in life. Yea, luft and paffion prevail to the ruin of reputation, health, fubftance, and every comfort. But where the fear of God is implanted, every call of duty, to ourselves or others, is attended regularly, in a steady course, whatever the obstacles, fnares and dangers. This principle is a ground of esteem and confidence: It is a fountain of life, to depart from the fnares of death. Worldly and temporal motives, or affection and propenfities to be nevolence, may ftimulate to the duties of married perfons; of parents and children; of masters and fervants; of rulers and people. But a regard to the authority and approbation of God has weight and influence fuperior to all other confiderations: It strengthens all other incentives to duty. He hath placed us in different relations, ordained the fubordinations of fociety, enjoined the duties of every rank, and obferves how thefe duties are attended, and from what principle. If they are discharged as to the Lord, we then fhall be found faithful in every relation and stationalike fo in all circumstances, at all times. As God hath diftributed to every man, as the Lord hath called every one, fo let him walk.

Need we take pains to evince the reasonableness and wifdom of this principle of action, the fear of the Lord-of referring all we do to his glory, purfuing his favor as our chief good! What end, other than this, can be worthy of our rank in the creation, formed as we are to know, ferve and enjoy the greateft and beft of Beings? If our exiftence, with all our faculties, enjoyments and hopes, are from him, they fhould be acknowledged and improved to his glory. The low

er animals have no knowledge of the power that made and preferves them; nor any apprehenfion, except for the present moment. Why have we a prefentiment, that the confequences of our prefent conduct will extend to a future life? Are we then on probation for eternal retributions? Scarce any thing can be thought important, but in its reference to eternity. It highly concerns every foul to act from fuch principles, and to fuch ends, as will be approved in the day of accounts. Study to fhew thyself approved unto God. Refolve, My heart shall not reproach me fo long as I

live.

The commendation of the difcerning and virtuous is juftly preferred to that of the undifcerning and vi cious. Is not the praise of God, the honor that cometh from him, to be preferred to all praise and honor? He cannot mistake our true intereft. His judgment is according to truth, and cannot change. His perfections are the ftandard of excellence. He is able to do for us above all we can ask or think. The glory and perfection of man's nature is advanced, in proportion as his foul is conformed to the image of his Creator. Every other principle, except this of fupreme regard to the unerring approbation of God, is precarious. This is firm as his throne, fecured by his promife, has refpect to all his commandments, and hates every falfe way. It is reasonable, it is highly important, that this principle bear fway, and regulate all others. When it doth, it is happy for the fubject, and for all with whom he has any connection-happy on account of its immediate good effects, and by way of example.

Specious pretenfions to piety may ferve temporary, partial purposes: But the time hafteneth, when the reality only will be of any ufe. The great question is, What will avail in the day when the counfels of all hearts fhall be difclofed? How are we viewed by HIM with whom we have to do? Follow the hypocrite to his

final hour, which is not far off. Follow him to the judgment-feat. What is his hope! If the fear of God is the foundation of social virtue, let us examine, not merely how we demean ourselves in different fituations of life; but also by what principles we are actuated? whether indeed the fanction of religion accompanies all we do? Do we take pains that others may think well of us? If we take little or no pains to be approved of God, we have the greatest reafon for inward blufhing and confufion. If the appearance of virtue conduces to our prefent worldly intereft, the reality might more. Be this as it may, we are under the eye of God, who is greater than our heart, and knoweth all things-who will bring every work into judgment, with every fecret thing. To him our obligations are infinite. The only enquiry of any moment is, How may we be accepted with him? To this end we must be fettled in the faith of Jefus Christ, rooted and grounded in love.

There is indeed much mixture of unbelief, and favoring the things of men, in real Chriftians, notwithstanding which their praise is of God. Imperfection and corruption are blended with their virtues. In many things they daily offend; in all things they come short of the glory of God and their duty. Still they walk in integrity. Have we this principle? Do we fet the Lord always before us? Are we accustomed to acknowledge him in all our ways? Are we afraid of finning in fecret? and do we make confcience of fecret duties, because he feeth in fecret? Have we no allowed referves? Do we study to improve in virtuous principles? to grow in grace? Are we patient and unwearied in well doing? We should often ask ourselves such questions as thefe: Nor fhould we difmifs them with, out being able to give a fatisfactory answer to them,

Keep thy heart with all diligence: For the Lord pondereth the heart. The prefence of an earthly fuperior has a fenfible restraint and influence. The prefence of